The reverend Shaykh had a basic guideline that on various occasions he
would repeatedly emphasize it. Although this guideline is adopted from Islamic
traditions, the significant point here is the Shaykh's personal experience in
that respect.
In principle, the significance of this divine man and righteous servant
lies in the fact that his sayings are his own findings and inner expenence.
Perpetual Presence
The reverend Shaykh insisted to train his disciples in a way that they see
themselves in all states in the presence of the God Almighty. And this is in
fact the instructive and significant words of the Holy Prophet (s) who said:
"Remember God by the khamil dhikr. He was asked: 'What is khamil
dhikr?' He replied: The silent and covert dhikr." [1]
In another hadith, His Holiness (s) said:
"The covert dhikr that is not heard by the angels is seventy
times better than the dhikr that they hear it"
The superiority of the covert remembrance of God over the overt one is due
to its significant and determining role in man's development Remembrance by
tongue is easy; however, remembrance by the heart, especially when done
uninterruptedly, is too difficult. Thus, Imam Muhammad al-Baqir (a) views it as
one of the most difficult tasks
"Three tasks are the most difficult for people equity by the faithful,
a man's financial assistance to bis brotbers, and remembrance of God in all
states, i.e., man should remember God when encoumering a (temptat;on tn) sin
and decision tn commit it Then this remembrance of God prevents him from sins,
as per the words of Almighty God (Verily, those who are pious when an evil
thought touches them by Satan, they invoke Allah's remembrance, (then) they see
things clearly) (al-A'raf 201)"[2]
In another hadith, viewing equity, charity and perpetual dhikr as
among the most difficult Divine obligations, Imam al-Sadiq (a) clarifies that
what he means by remembrance in all states is not merely remembrance by tongue,
although it is also regarded as remembrance of God:
"By remembrance of God, I do not mean reciting Subban Allahi, wal Hamduli'l allahi, wa la ilaha il Allahu wa Allahu Akbar; although these are also
regarded as dhikr, but what is meant is remembering God when
encountering obedience and disobedience of God." [3]
It is extremely difficult for man to see himself in the presence of God. If
man attains such consciousness, it is impossible that carnal vain desires and Satan overpower him and force him to disobey his lord.
How to Liberate from Carnal Soul and the Satan
The reverend Shaykh said: "There in no way to liberate from the evils
of carnal soul except by attention to. God and perpetual presence in Him. As
long as you are in His presence and you are not disconnected from God, the
carnal soul will not be able to deceive you."
With reference to the following verse:
(If anyone withdraws himself from remembrance of (Allah) the Most Gracious,
We appoint for him an evil one, to be an intimate companion to him.) (al-Zukhruf:
36)
The Shaykh would say on many occasions:
"Whenever man's attention is turned away from God, the carnal soul and
the Satan that are lying in ambush will capture his heart and start their job
from there."
Take your Hands Off me!
One of the Shaykh's disciples quoted him as saying:
"I saw my own carnal self in (my) spiritual state; I told it to take
his hands off me! It responded: Do not you know that I will not take my hands
off you until I destroy you!"
Perhaps due to the same intuition the Shaykh was very interested in the
following couplets:
'In the school of Eternity Your Beauty guided me.
Your Bounteous Grace assisted me to be enslaved by You. My vile carnal soul
favored all vanities.
Your Blessed Emanation liberated me from its clutches.'
Divine Grace descends on man's heart through perpetual remembrance of Him.
Once God's remembrance enters the heart, as the first step it will purify the
heart of satanic temptations and carnal vanities and prepares it for receiving
Divine Grace from the Absolute Bestower of Bounties.
In this respect, Amir al-Mu'minin Ali (a) says:
"The quintessence of heart's soundness lies in its occupation with
remembrance of God."[4]
Feeling perpetually present in the Presence of Almighty God liberates man
from the captivity of the carnal soul and the Satan and consequently cures
various maladies of the soul. Imam Ali (a) is quoted as saying:
"Remembrance of God drives the Satan away."[5]
"Remembrance ofGod is the medicine for the soul's maladies."[6]
"O He whose Name is a Remedy, whose remembrance is cure."[7]
Through perpetual remembrance of God, the Divine grace grants the heart a
human life and makes it radiant, reinforces the soul, makes the man of heart
intimate with his God, gradually gracing man with the elixir of love and
affection;
Imam Ali (a), the great knower of Allah and the one familiar with the
maladies of human soul, said accordingly:
"Whoever remembers God Almighty, God will enliven his heart and
enlighten his mind and intellect."[8]
"Perpetually remembering God gives sustenance to the soul."[9]
"Remembrance of God is the key to proximity (to Him)."[10]
"Whoever remembers God abundantly, God will love him."[11]
What was briefly brought up here is a small part of the blessings of
remembering God in life and in enrichment and development of human beings. [12]
With some deliberation on the above mentioned, however, it will be clarified
that how valuable is any moment that we are remembering God and how detrimental
is any breath that we take without remembenng God.
Remembrance of God in Sleep
Dr. Thubati said: Once we were invited by a member of the session to his
house for lunch. After lunch, everybody proceeded to rest. I was lying down and
remembering God and thinking in this relation with my eyes closed. At this
moment, the Shaykh who was sitting before me and noticing me recommended to the
friends:
"You should be remembering God even when you are sleeping."
That was the only time I heard him recommend remembering God even at sleep
in that session and I do not remember him mentioning it anywhere else.
A Message from Barzakh
One of the Shaykh's friends related: Once I had an audience with the Shaykh
who said:
"I saw a young man in barzakh who was saying: 'You do not know
what is going on here! When you come here you will find out; any breath that
you have taken for other than God has ended up to your loss.'
Virtues of some Dhikrs
When we talk about the virtues (benefits) of dhikrs in the school of
the Shaykh, it must be remembered that his is a school of love not of outcome
and results, and that he who does not seek anything other than God, the one who
does not even seek his own perfection, will gain results. Similarly, whatever
the results of remembrance of God, the goal mustn't be anything other than God.
Giving Importance to Two Dhikrs
One of the Shaykh's devotees said: The Shaykh regarded Istighfar (asking
forgiveness) and Salawat as highly important, and had figured out that
these two dhikrs were two wings for the wayfayrer to fly with.
The Shaykh would say:
"If you send Salawat abundantly in your lifetime, the Apostle of God (s)
will kiss your lips at death."
On Overcoming Carnal Desires
1. Perseverance in the dhikr: Lahawla wa la quwwata illa billa al 'Ali al- 'Azim (there is no might neither power except through Allah, the most High, the
Supreme-in-Glory)."
2. The dhikr: "Ya Da'im-u ya Qa 'im (O
Eternal! O Persistent!)
3. In order to suppress the unruly carnal desires, recite the following dhikr
thirteen or one hundred times in the morning and evening: "Allahumma lakalhamdu
wa alayka 'l mushtaka wa Anta al-Musta'an (O Allah! All praise is
due to You, complaints are made to You, and You are the one whose help is
sought for)."
4. Recite one hundred times every night: "Ya Zakiyyut Tahiru min kulli
afatin bi kudsih (O You who are) pure and clean from any bane through Your
sanctity). [13]
The reverend Shaykh stated while recommending the above dhikr for
suppressing the carnal desires:
"I myself have applied it and started (the spiritual seeking) through
reciting it. One day I recited this dhikr so many times that my carnal
soul died. I said to myself: I will continue until my (worldly) existence turn
into non-existence. However, when for a time I neglected reciting it as is
expedient to human nature, I found my carnal soul was alive. Obviously anyone
who directs his attention toward the world his carnal soul will strengthen;
reciting this dhikr is effective in overcoming the carnal soul."
Suppressing the Satanic Temptations when Encountering Women other than
our Next of Kin
Dr. Farzam related: the reverend Shaykh Rajab Ali considered the dhikr Ya khayra Habibin
wa Mahbubin, Salli 'ala Mubammadin wa Alihi (O Best of Lovers and the Best
of Beloved! Bless Muhammad and his Family)) very effective after one glances at
a woman other than his next of kin. He frequently advised me to recite this dhikr
to remain secure from the Satan's temptation. He said:
"When you glance at a woman other than your next of kin, if you do not
enjoy looking at her you are sick! But if you enjoy, you ought to cast your
look away from her and say: ya khayra Habib Which means: O God! I
cherish you. These are not likeable; whatever is mortal is not likeable.
..."
For the Love of God
Reciting one thousand times Salawat (every night) for forty nights.
For Purifying the Batin (the inner)
The reverend Shaykh regarded the recitation of the Sura al-Saffat
every morning and the Sura al-Hashr every night as very helpful in
purification of the batin.
One of the Shaykh's devotees said that he advised him to recite the Sura
al-Hashr every night, and he believed that the Greatest Name (of God) is
mentioned in the latter ayahs of this blessed Sura.
For Attaining the Honor of Meeting Wali 'Asr (aj)
Reciting one hundred times the holy Sura,
(O my Lord! Let my entry be by the Gate of Truth and Honor, and likewise my
exit by the Gate of Truth and Honor; and grant me from Thy Presence an
authority to aid (me)) (al-Isra: 80), up to forty nights.
As narrated, many of the Shaykh's students have found the honor of meeting
Imam al-'Asr (aj) through persevering with this dhikr; although at the
time of meeting they have not realized the Imam (a). Two instances are given as
follows:
1. How Ayatollah Ziyarati Attained this Honor
One of the Shaykh's disciples narrated: 'The reverend Shaykh had given
instructions to the late Ayatollah Ziyarati in Mahdi Shahr to meet Wali' Asr
(AJ) -apparently by the above-mentioned dhikr. After having performed
the instructions, he went to the Shaykh and said he had done what he instructed
but to no effect.
The Shaykh deliberated for a while and said: "When you were performing
prayers in the Masjid, a Sayyid told you: 'Wearing a ring on the left
hand is abominated'. And you replied: 'All the abominated (Makruh) are
permissible'. That holy man was Imam al-'Asr (a)."
2. How a Shopkeeper found this Honor
Two shopkeepers undertook to provide for the needs of a Sayyid family. One
of them began the dhikr instructed by the Shaykh to find the honor of meeting
Imam al-'Asr (a). Before the fortieth night, one of the children of the Sayyid
family went to his shop and asked him for a bar of soap. The shopkeeper
grumbled that why her mother did not send him to such and such -meaning the
other shopkeeper - to get what they want!
This man said: When I went to sleep at the same night, I heard someone was
calling me. I went out to check but I did not see anyone. I went to bed again;
I heard that voice calling me by name. The third time I went out to see who it
was. When I opened the house door, I saw a Sayyid with covered face who said:
"We can sustain our children, but we wish you to attain a (high)
position."
For Solving Problems and Curing Illnesses
Dr. Farzam said: The reverend Shaykh would recommend some Qur'anic verses
and supplications along with sending, Salawat as dhikr for
solving problems and remedy to illnesses, such as:
"Rabb inni maghlubun, fantasir wa anta Khayru'l Nasirin (O
Lord! I am defeated. Help me Thou who art the Best of Helpers!)"
Once I had a problem, the Shaykh instructed me to say the following dhikr:
"Rabb inni massani al-durr wa Anta Arham al-Rahimin (O
Lord! I am afflicted with a loss, and Thou art the Most Merciful)." He
would say: "These are dhikr, say them along with Salawat!" Or
when our children got sick, he would recommend us to say:
"O He whose Name is a remedy, whose remembrance is a cure! Bless Muhammad (s) and the Family of Muhammad (s)!"
For Averting Heat and Cold
One of the Shaykh's disciples related: 'On my first journey to the noble
Makkah for Hajj pilgrimage I asked the Shaykh what I should do for warding off
the extreme heat. He instructed me to resort to the following verses to protect
myself from cold and heat:
(Peace and salutation to Abraham! Thus indeed do We reward those who do
right.) (al-Saffat: 109, 110)
(O Fire! Be thou cool, and (a means of) safety for Abraham.) (al-Anbiya: 69)
Notes:
[1] Mizan al-Hikmah, IV, 1866: 6491 and 6493.
[2] Mizan.al-Hikmah, IV, 1856 6454
[3] Ibid. IV, 1856: 6455
[4] Mizan al-Hikmah, IV, 1846: 6394
[5] Ibid, IV, 1850: 6427.
[6] Ibid, IV, l850: 6418.
[7] Ibid, IV, l850: 6419.
[8] Ibid. IV, 1848: 6399.
[9] Ibid. IV, 1848: 6403.
[10] Ibid. IV, 1850: 6422.
[11] Ibid. IV, 1842: 6435.
[12] For more information about the impact of God's remembrance in life,
see Mizan al-Hikmah, under the entry: "Al-Dhikr", Thamarat
al-Dhikr.
[13] This dhikr is an item in the Dua -i Hazrat-i Idris (a). See Misbah
al-Mutahajjid p. 601.